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THE COPIE OF A SERMON PREACHED AT GLASCO;
THE COPY OF A SERMON PREACHED AT GLASCO;
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IN THE generall Assembly, 1610. PSAL. 122. I reioyced greatly when they said vnto me, we will goe into the house of the Lord.
IN THE general Assembly, 1610. PSALM 122. I rejoiced greatly when they said unto me, we will go into the house of the Lord.
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YOV shall better vnderstand the occasion that induced the Prophet Dauid to write this Psalme,
YOU shall better understand the occasion that induced the Prophet David to write this Psalm,
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if you will first remember certaine things written of the Tabernacle, in the Booke of Exodus and else-where.
if you will First Remember certain things written of the Tabernacle, in the Book of Exodus and elsewhere.
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It was called, The Tabernacle of the Congregation, because the people did assemble together at it for the seruice of God:
It was called, The Tabernacle of the Congregation, Because the people did assemble together At it for the service of God:
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of Testimonie, because it carryed manifest euidences of Gods presence amongst them.of Testimony, Because it carried manifest evidences of God's presence among them.
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It was portable, and all things belonging to it were so, because the people themselues had then no setled place of abode,
It was portable, and all things belonging to it were so, Because the people themselves had then not settled place of Abided,
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but wandred like pilgrimes in the wildernes by the space of fortie yeares.
but wandered like Pilgrims in the Wilderness by the Molle of fortie Years.
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And some whiles after they came into the Land of Promise, it was carryed from place to place:
And Some while After they Come into the Land of Promise, it was carried from place to place:
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being first pitched in Gilgall, Iosu ▪ 4. afterward in Silo, Iosu. 18. From thence the Arke was brought into the campe of the Israelites, 1 Sam. 4. It was taken by the Philistimes, sent back to Bethshemesh;
being First pitched in Gilgal, Joshua ▪ 4. afterwards in Silo, Joshua 18. From thence the Ark was brought into the camp of the Israelites, 1 Sam. 4. It was taken by the Philistines, sent back to Bethshemesh;
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and last of all, placed in Kiriath-iearim, not in any publicke seate, but in the house of Abinadab a priuate man.
and last of all, placed in Kiriath-jearim, not in any public seat, but in the house of Abinadab a private man.
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So little was the care and respect that Saul had to Religion, that the Arke of God was neglected,
So little was the care and respect that Saul had to Religion, that the Ark of God was neglected,
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and not sought vnto in his dayes. 1 Chron. 13.3.
and not sought unto in his days. 1 Chronicles 13.3.
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But good Dauid inlarged it, and with solempnitie of ioy brought it to Sion his owne Citie.
But good David enlarged it, and with solemnity of joy brought it to Sion his own city.
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Where first he put it within a tent or Tabernacle.
Where First he put it within a tent or Tabernacle.
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For albeit God had foretold that he would not alwayes wander too and fro, but would finde out a place of rest, where his Sanctuarie should abide:
For albeit God had foretold that he would not always wander too and from, but would find out a place of rest, where his Sanctuary should abide:
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that place being not yet reuealed to Dauid, he prouided curtaines and a tent, whereunto it had beene wonted almost a thousand yeares.
that place being not yet revealed to David, he provided curtains and a tent, whereunto it had been wonted almost a thousand Years.
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But when he vnderstood that the Lord had chosen the hill of Sion to be an habitation for himselfe, that there should be his rest for euer:
But when he understood that the Lord had chosen the hill of Sion to be an habitation for himself, that there should be his rest for ever:
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and that the people with vnanimitie did willingly entertaine the exercises of Religion in the same place.
and that the people with unanimity did willingly entertain the exercises of Religion in the same place.
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As he was abashed to dwell in a house of Cedar, and to leaue the Arke of God vnder Curtaines,
As he was abashed to dwell in a house of Cedar, and to leave the Ark of God under Curtains,
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and thereupon resolued to build an house for God, till the charge thereof was committed ouer to Salomon his Sonne:
and thereupon resolved to built an house for God, till the charge thereof was committed over to Solomon his Son:
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so in testification of his owne gladnesse, that Religion should now grow to a setled certaintie, hee conceiued and writ this Psalme. Thus much of the occasion. which giueth vs instruction;
so in testification of his own gladness, that Religion should now grow to a settled certainty, he conceived and writ this Psalm. Thus much of the occasion. which gives us instruction;
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namely that the supreame power and authoritie of setling Religion; and the oeconomie or disposition of the ceremonies thereof belongeth to the King.
namely that the supreme power and Authority of settling Religion; and the economy or disposition of the ceremonies thereof belongeth to the King.
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Dauid performed both most happily, without controulement:David performed both most happily, without controlment:
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and that could not haue wanted here, more then it did in his faire purpose of building the Temple,
and that could not have wanted Here, more then it did in his fair purpose of building the Temple,
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if the bounds of his vocation had beene exceeded in this, as they were in that.
if the bounds of his vocation had been exceeded in this, as they were in that.
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God requireth double seruice from Kings: one is of obedience, as they be men: the other of prouision, by reason of their office, and as they are Kings:
God requires double service from Kings: one is of Obedience, as they be men: the other of provision, by reason of their office, and as they Are Kings:
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therein they must serue God extraordinarily aboue all other men, by making holy Lawes, not for the ciuill state of their Kingdomes alone,
therein they must serve God extraordinarily above all other men, by making holy Laws, not for the civil state of their Kingdoms alone,
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but in matters also concerning diuine Religion, and government of the Church.
but in matters also Concerning divine Religion, and government of the Church.
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If this were not an incident of the Royall office, the holy Ghost would not haue attributed the deformities of Religion,
If this were not an incident of the Royal office, the holy Ghost would not have attributed the deformities of Religion,
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and mis-gouernment of the Church to the want of a King.
and misgovernment of the Church to the want of a King.
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It is an vsuall acclamation in the Booke of Iudges, and the ordinary censure of the holy Ghost in those cases, Then there was no King in Israel.
It is an usual acclamation in the Book of Judges, and the ordinary censure of the holy Ghost in those cases, Then there was no King in Israel.
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But how should the want of a King occasion disorder in religion, if the rectifying of such things were not within his verge and charge?
But how should the want of a King occasion disorder in Religion, if the rectifying of such things were not within his verge and charge?
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Dauid here held it a part of his duetie, so did Salomon his Sonne after him:David Here held it a part of his duty, so did Solomon his Son After him:
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and (least any should imagine that these two were priuiledged for those affaires by particular warrant,) so did Asa: so did Ichosaphat: so did Ezechias: so did Iosias, as appeareth in the Bookes of Kings and Chronicles:
and (lest any should imagine that these two were privileged for those affairs by particular warrant,) so did Asa: so did Jehoshaphat: so did Hezekiah: so did Iosias, as appears in the Books of Kings and Chronicles:
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so did Constantine the first Christian Emperour:
so did Constantine the First Christian Emperor:
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so did Theodosius: so did Gratian: so did Iustinian: so did Charles the great, as the Ecclesiasticall Stories testifie:
so did Theodosius: so did Gratian: so did Iustinian: so did Charles the great, as the Ecclesiastical Stories testify:
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so Eleutherius a Bishop of Rome aduised Lucius to doe, that was King of Britaine about 150. yeares after Christ,
so Eleutherius a Bishop of Rome advised Lucius to do, that was King of Britain about 150. Years After christ,
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and giueth this reason of his aduise; Quia Vicarius Dei estis in vestro regno:
and gives this reason of his advise; Quia Vicar Dei Ye are in Vestro regno:
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you (saith the Bishop of Rome vnto the King) may make Lawes for religion,
you (Says the Bishop of Rome unto the King) may make Laws for Religion,
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because you are Gods Lieutenant, Vicar, and Deputie within your owne Kingdome: so the municipal Lawes of our kingdome intendeth:
Because you Are God's Lieutenant, Vicar, and Deputy within your own Kingdom: so the municipal Laws of our Kingdom intends:
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for they account not the Prince a meere Ciuill or Ecclesiasticall person, as they doe others, but mixt:
for they account not the Prince a mere Civil or Ecclesiastical person, as they do Others, but mixed:
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by reason of the power that he hath in both.
by reason of the power that he hath in both.
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So Paul determineth of this point for the new Testament, when hee willeth prayers to be made for Kings and men in authoritie, that we may lead a quiet and peaceable life in all godlinesse and honesty.
So Paul determineth of this point for the new Testament, when he wills Prayers to be made for Kings and men in Authority, that we may led a quiet and peaceable life in all godliness and honesty.
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And what meanes can wee haue from Kings for godlinesse and honesty? none verily but by their authoritie and power, whereby as Guardians of both Tables of the Law of God, they make Edicts for obseruation of the one and other.
And what means can we have from Kings for godliness and honesty? none verily but by their Authority and power, whereby as Guardians of both Tables of the Law of God, they make Edicts for observation of the one and other.
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Now to the Psalme, which consisteth of three parts: the first expresseth Dauids ioy: the second containeth the causes thereof:
Now to the Psalm, which Consisteth of three parts: the First Expresses David joy: the second Containeth the Causes thereof:
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the third hath a praise of Ierusalem, and a prayer for the same; my purpose is to treat of the two former.
the third hath a praise of Ierusalem, and a prayer for the same; my purpose is to Treat of the two former.
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Dauids ioy teacheth vs that Gods children be not Stoiks: a kinde of Philosophers that desired to be without affections. David joy Teaches us that God's children be not Stoics: a kind of Philosophers that desired to be without affections.
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And further it informeth vs, that godlinesse standeth not in solempne or sowre lookes. The most godly haue their affections:
And further it Informeth us, that godliness Stands not in solemn or sour looks. The most godly have their affections:
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God planted them in man, when he stood in perfect integritie vnstained with sin. And Christ himselfe was not without them.
God planted them in man, when he stood in perfect integrity unstained with since. And christ himself was not without them.
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Then it is no part of holinesse to shake off all affections:
Then it is no part of holiness to shake off all affections:
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but to subdew and temper the heate of them, when they are blowne with the bellowes of concupiscence, that no flame be kindled against God, against our neighbours, against our selues, against our owne saluation:
but to subdue and temper the heat of them, when they Are blown with the bellows of concupiscence, that no flame be kindled against God, against our neighbours, against our selves, against our own salvation:
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this is a speciall kinde of godlinesse, of pietie, of holinesse, of Christianitie. Take away sorrow in afflictions, and all chastisement of discipline shall proue vaine.
this is a special kind of godliness, of piety, of holiness, of Christianity. Take away sorrow in afflictions, and all chastisement of discipline shall prove vain.
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Where will that godly sorrow be that worketh repentance not to be repented of? Take away ioy in prosperitie,
Where will that godly sorrow be that works Repentance not to be repented of? Take away joy in Prosperity,
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and no place will be left for thankes-giuing.
and no place will be left for thanksgiving.
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Take away both, & the Apostles rule must cease, reioyce with them that reioyce, and weepe with them that weepe.
Take away both, & the Apostles Rule must cease, rejoice with them that rejoice, and weep with them that weep.
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Seeing then the affection of Ioy is naturall, planted in our hearts by the Creator, of great vse and necessitie for performance of many good offices, the conclusion followeth, that it cannot be but lawfull.
Seeing then the affection of Joy is natural, planted in our hearts by the Creator, of great use and necessity for performance of many good Offices, the conclusion follows, that it cannot be but lawful.
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Yet the corruption of our nature doth peruert many things that be good and lawfull, and by our abuse we make them euill and vnlawfull.
Yet the corruption of our nature does pervert many things that be good and lawful, and by our abuse we make them evil and unlawful.
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So we doe in this particular affection, when we studie, when we spend our thoughts and time in chearing vp our owne hearts, without regard of our sinnes, without regard of the afflictions of Ioseph, without all feeling and feare of Gods iudgements.
So we do in this particular affection, when we study, when we spend our thoughts and time in cheering up our own hearts, without regard of our Sins, without regard of the afflictions of Ioseph, without all feeling and Fear of God's Judgments.
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In like sort a great number peruert and change the nature of this affection, when they set their whole ioy and delight in circumuenting their brethren:
In like sort a great number pervert and change the nature of this affection, when they Set their Whole joy and delight in circumventing their brothers:
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others when they wallow in the mire of their owne filthinesse and sensualitie: others in heapes of their riches with the foole in the Gospell:
Others when they wallow in the mire of their own filthiness and sensuality: Others in heaps of their riches with the fool in the Gospel:
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in their surfets, drunkennesse, and excessiue riot, with the rich Glutton: in the venime and poyson of their slanderous tongues, with Dauids Tyrant.
in their Surfeits, Drunkenness, and excessive riot, with the rich Glutton: in the venom and poison of their slanderous tongues, with David Tyrant.
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Psal. 52. All these and such like, are glad when they haue done euill, and reioyce in the worst things:Psalm 52. All these and such like, Are glad when they have done evil, and rejoice in the worst things:
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therefore wee will call their ioy carnall. Christ pronounceth a woe to them; Woe vnto you that laugh now, for you shall weepe:
Therefore we will call their joy carnal. christ pronounceth a woe to them; Woe unto you that laugh now, for you shall weep:
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You passe your dayes in ioylities, and in a moment you shall goe downe into hell.
You pass your days in ioylities, and in a moment you shall go down into hell.
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Iob. 20. Momentaneum est quod delectat, aeternum vero quod cruciat. O remember that your pleasures are but transitorie, and your torments euerlasting.Job 20. Momentaneous est quod delectat, aeternum vero quod cruciate. Oh Remember that your pleasures Are but transitory, and your torments everlasting.
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There is another kinde of ioy, called Spirituall, because it proceedeth from the holy Ghost, and is reckoned amongst the fruits of the Spirit.
There is Another kind of joy, called Spiritual, Because it Proceedeth from the holy Ghost, and is reckoned among the fruits of the Spirit.
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Gal. 5. It is promised to the faithfull, Esay 35. They shall obtaine ioy and gladnesse, Gal. 5. It is promised to the faithful, Isaiah 35. They shall obtain joy and gladness,
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and sorrow and mourning shall flie away. and sorrow and mourning shall fly away.
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The Apostles felt the fruit hereof, when they departed from the Councill reioycing that they were counted worthy to suffer rebuke for his name.
The Apostles felt the fruit hereof, when they departed from the Council rejoicing that they were counted worthy to suffer rebuke for his name.
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The like comfort befell those Saints, that the Apostle speaketh to, yee suffred with ioy ▪ the spoiling of your goods, knowing in your selues how that yee haue in heauen a better and an enduring substance. Hebr. 10. Of this sort was Dauids ioy here, as by the causes thereof shall appeare.
The like Comfort befell those Saints, that the Apostle speaks to, ye suffered with joy ▪ the spoiling of your goods, knowing in your selves how that ye have in heaven a better and an enduring substance. Hebrew 10. Of this sort was David joy Here, as by the Causes thereof shall appear.
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The first cause of his Ioy was, the readinesse, the alacritie and chearefulnesse that hee obserued in the people, stirring vp one another, with a sweete correspondencie or consent, The First cause of his Joy was, the readiness, the alacrity and cheerfulness that he observed in the people, stirring up one Another, with a sweet correspondency or consent,
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and encouraging themselues with mutuall exhortations, to go into the house of the Lord.
and encouraging themselves with mutual exhortations, to go into the house of the Lord.
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This good Prince knowing the manifold graces of God that be dispensed in the Church, reioyceth in spirit and heart to see his people inflamed with a desire of that place where they might enioy them all.
This good Prince knowing the manifold graces of God that be dispensed in the Church, rejoices in Spirit and heart to see his people inflamed with a desire of that place where they might enjoy them all.
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By this example hee doth teach and admonish vs to conceiue double ioy when God by his holy spirit doth not onely frame euery one of vs to the obedience of his word,
By this Exampl he does teach and admonish us to conceive double joy when God by his holy Spirit does not only frame every one of us to the Obedience of his word,
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but bringeth others also with vs into the same obedience, that wee may all hold a kinde of harmonie and fellowship in faith.
but brings Others also with us into the same Obedience, that we may all hold a kind of harmony and fellowship in faith.
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Therefore if wee will be like Dauid, wee must ioy, wee must take a delight and pleasure in the pietie of our brethren:
Therefore if we will be like David, we must joy, we must take a delight and pleasure in the piety of our brothers:
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and as euery one is first called, so to labour and stirre vp others to the like vocation.
and as every one is First called, so to labour and stir up Others to the like vocation.
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We ought to doe it, first in respect of Gods glory, which we are commanded to aduance.
We ought to do it, First in respect of God's glory, which we Are commanded to advance.
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And if God be to be glorified in all things of vs that are created for no other purpose:
And if God be to be glorified in all things of us that Are created for no other purpose:
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How carefull should wee be to seeke his glory in the saluation of mankinde, the most pretious thing in the world,
How careful should we be to seek his glory in the salvation of mankind, the most precious thing in the world,
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if you value it by the price? Or if the friends of the woman did reioyce with her,
if you valve it by the price? Or if the Friends of the woman did rejoice with her,
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when shee found her groat, how much more worthily may we triumph in an holy and spirituall kinde of ioy at the finding of that pretious groat which carryeth the stampe and Image of our heauenly King.
when she found her groat, how much more worthily may we triumph in an holy and spiritual kind of joy At the finding of that precious groat which Carrieth the stamp and Image of our heavenly King.
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Againe, this care is recommended vnto vs in that charitie which wee are commanded to yeeld vnto our brethren.
Again, this care is recommended unto us in that charity which we Are commanded to yield unto our brothers.
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That charging vs with a speciall care of their temporall liues, their name, and goods, doth impose a more holy care for their religion, faith, soules, saluation, and all things thereto belonging.
That charging us with a special care of their temporal lives, their name, and goods, does impose a more holy care for their Religion, faith, Souls, salvation, and all things thereto belonging.
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Therefore I make that anther note out of this place and example, that we ought to call vpon our brethren,
Therefore I make that anther note out of this place and Exampl, that we ought to call upon our brothers,
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and to exhort one another to the exercises of religion.
and to exhort one Another to the exercises of Religion.
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Despise not this example, but imagine that these words be now no more the speach of the Israelites incouraging one another,
Despise not this Exampl, but imagine that these words be now no more the speech of the Israelites encouraging one Another,
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but of the holy Ghost, rowsing vs all to the like endeauour. We will goe into the house of the Lord.
but of the holy Ghost, rousing us all to the like endeavour. We will go into the house of the Lord.
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The benefits that God dispenseth in his house are of such consequence that they may well breed in euery man a loue and liking of the Church.
The benefits that God dispenseth in his house Are of such consequence that they may well breed in every man a love and liking of the Church.
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Whether you looke to the Tabernacle, the Temple, or the Church, God promiseth his presence and propitiation to euery one of them particularly.
Whither you look to the Tabernacle, the Temple, or the Church, God promises his presence and propitiation to every one of them particularly.
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For the Tabernacle, he saith, Exod. 25. They shall make me a sanctuary, and I will dwell in the middest of them.
For the Tabernacle, he Says, Exod 25. They shall make me a sanctuary, and I will dwell in the midst of them.
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Of the Temple, 1 Kings 9. I haue heard thy prayer and supplication that thou hast made before mee.
Of the Temple, 1 Kings 9. I have herd thy prayer and supplication that thou hast made before me.
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I haue hallowed this house, and my eyes, and my eares, and hart shall be there perpetually. I have hallowed this house, and my eyes, and my ears, and heart shall be there perpetually.
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Of the Church, where two or three he gathered together in my name, I am in the midst of them.
Of the Church, where two or three he gathered together in my name, I am in the midst of them.
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Now where God is present and ready to help, what good thing can be, that is not there to be found? Seeing he is the fountaine of all goodnesse, no good thing can be lacking where he dwelleth.
Now where God is present and ready to help, what good thing can be, that is not there to be found? Seeing he is the fountain of all Goodness, no good thing can be lacking where he dwells.
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There is peace, ioy, saluation, comfort, and happinesse. On the other side, where God is not present, no mischiefe is wanting:
There is peace, joy, salvation, Comfort, and happiness. On the other side, where God is not present, no mischief is wanting:
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nor anguish, nor affliction, nor heauinesse, nor feare, nor the worme that dyeth not, nor the fire that cannot be quenched.
nor anguish, nor affliction, nor heaviness, nor Fear, nor the worm that Dies not, nor the fire that cannot be quenched.
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How miserably was Saul distressed when God left him? 1 Sam. 18. euen so are the godly,
How miserably was Saul distressed when God left him? 1 Sam. 18. even so Are the godly,
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as oft as they are bereaued of of the Tabernacle, of the Temple, of the Church:
as oft as they Are bereaved of of the Tabernacle, of the Temple, of the Church:
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because they want Gods presence, they thinke themselues to be in a kinde of hell.
Because they want God's presence, they think themselves to be in a kind of hell.
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Woe is mee that I am constrayned to dwell with Mesech, and to haue my habitation amongst the tents of Kedar. Woe is me that I am constrained to dwell with Mesech, and to have my habitation among the tents of Kedar.
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Besides Gods presence in the Church wee haue Christ ther also our Mediator. Ther he exerciseth the office of his headship:
Beside God's presence in the Church we have christ there also our Mediator. There he Exerciseth the office of his headship:
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there he gouerneth, guideth, quickneth, and nourisheth his members, and as a true head, communicateth his owne liuelihood, and happinesse with them.
there he Governs, guideth, Quickeneth, and Nourishes his members, and as a true head, Communicateth his own livelihood, and happiness with them.
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Furthermore in the Church the holy Ghost is inspired by the distribution and influence of his graces vpon the faithfull.
Furthermore in the Church the holy Ghost is inspired by the distribution and influence of his graces upon the faithful.
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Last of all, in the Church and holy assemblies, the power of Gods word and Sacraments is most effectuall.
Last of all, in the Church and holy assemblies, the power of God's word and Sacraments is most effectual.
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And if the Queene of Saba did account them happie which attended King Salomon, to heare his wisedome:
And if the Queen of Saba did account them happy which attended King Solomon, to hear his Wisdom:
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how much greater is their happinesse, that attend the places where they heare wisedome, not of man,
how much greater is their happiness, that attend the places where they hear Wisdom, not of man,
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but the heauenly wisedome of Almightie God sounding effectually in his word?
but the heavenly Wisdom of Almighty God sounding effectually in his word?
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If we seeke our owne ease, we neede not to goe far for it, as the Iewes did to Ierusalem:
If we seek our own ease, we need not to go Far for it, as the Iewes did to Ierusalem:
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it is brought home to our dores; euery man may talke of it with his neighbour vnder his Vine and figge-tree. If we looke for profit:
it is brought home to our doors; every man may talk of it with his neighbour under his Vine and Fig tree. If we look for profit:
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it is godlinesse onely that hath promises of this life, and of the world to come.
it is godliness only that hath promises of this life, and of the world to come.
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What would you haue, that is not in it? Pleasure? O taste and see how sweet and gracious the Lord is.
What would you have, that is not in it? Pleasure? Oh taste and see how sweet and gracious the Lord is.
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The testimonies of the Lord are right, and reioyce the heart:
The testimonies of the Lord Are right, and rejoice the heart:
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more to be desired then Gold, yea, then much fine gold, sweeter also then hony and the hony combe. more to be desired then Gold, yea, then much fine gold, Sweeten also then honey and the honey comb.
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If the pleasure that commeth out of the Word be inestimable:
If the pleasure that comes out of the Word be inestimable:
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such as eye hath not seene, eare hath not heard, and neuer entred into the hart of man.
such as eye hath not seen, ear hath not herd, and never entered into the heart of man.
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If godlines be great riches ▪ that pretious pearle which is to be purchased of wise Marchants with the losse of all we haue.
If godliness be great riches ▪ that precious pearl which is to be purchased of wise Merchants with the loss of all we have.
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If nothing be more easie for vs then to heare the word of God, and to feede our soules, at the Lords sacred Table.
If nothing be more easy for us then to hear the word of God, and to feed our Souls, At the lords sacred Table.
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If this be that one thing that our Sauiour Christ saith is necessarie:
If this be that one thing that our Saviour christ Says is necessary:
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then I beseech you by the mercifulnesse of God, and in the bowels of Iesus Christ, that yee come to it henceforth with more preparation and diligence;
then I beseech you by the mercifulness of God, and in the bowels of Iesus christ, that ye come to it henceforth with more preparation and diligence;
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heare it with more heede and attention; and practise it with more zeale and obedience, then you haue done formerly.
hear it with more heed and attention; and practise it with more zeal and Obedience, then you have done formerly.
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And God the father of lights, from whom euery good and perfect gift commeth, blesse vs all with the grace of his holy spirit, that we may so doe indeed. And God the father of lights, from whom every good and perfect gift comes, bless us all with the grace of his holy Spirit, that we may so do indeed.
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These Iewels and treasures, which cannot be found out of the casquet of the Church, may kindle a burning flame of loue and affection to it:
These Jewels and treasures, which cannot be found out of the casquet of the Church, may kindle a burning flame of love and affection to it:
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but the commandement of GOD doth increase it yet further. Leu. 17.5.
but the Commandment of GOD does increase it yet further. Leu. 17.5.
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The children of Israel shall bring their offrings (which they would offer abroad in the fields) and present them at the doore of the Tabernacle of the congregation, The children of Israel shall bring their offerings (which they would offer abroad in the fields) and present them At the door of the Tabernacle of the congregation,
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and he that faileth herein, that man shall be cut off from his people. The equitie of this law is great, and remaineth still:and he that Faileth herein, that man shall be Cut off from his people. The equity of this law is great, and remains still:
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viz. that nothing be attempted in the worship of God without speciall direction, and warrant of his word Which equitie in this particular of bringing their offrings to the doore of the Tabernacle, is grounded vpon two reasons,viz. that nothing be attempted in the worship of God without special direction, and warrant of his word Which equity in this particular of bringing their offerings to the door of the Tabernacle, is grounded upon two Reasons,
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First, that the Ministers of the Altar might thereby haue a due proportion of maintenance. Secondly, that by these publike assemblies the puritie of doctrine might be kept inviolate.
First, that the Ministers of the Altar might thereby have a due proportion of maintenance. Secondly, that by these public assemblies the purity of Doctrine might be kept inviolate.
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As for the first, there is an honour due vnto the Ministers for their intertainment.
As for the First, there is an honour due unto the Ministers for their entertainment.
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Who goeth a warfare of the owne cost? Who planteth a Vineyard and eateth not so the fruit thereof? Who feedeth a flocke, Who Goes a warfare of the own cost? Who plants a Vineyard and Eateth not so the fruit thereof? Who feeds a flock,
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and eateth not of his milke of the flocke? and Eateth not of his milk of the flock?
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That which was commanded in the Law to be giuen, was the Tenth part of all their increase:
That which was commanded in the Law to be given, was the Tenth part of all their increase:
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which being once sequestred from priuate vses, and consecrated to the worship of God, may not,
which being once sequestered from private uses, and consecrated to the worship of God, may not,
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for any thing I see, be altered.
for any thing I see, be altered.
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For I take Tythes to be due to the Ministers of the Word by the lawes of God and Nature:
For I take Tithes to be due to the Ministers of the Word by the laws of God and Nature:
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a matter that will be thought hard to proue.
a matter that will be Thought hard to prove.
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Yet first vnderstand the errour of those that suppose Tythes to haue drawen their originall from the Leuiticall Law:
Yet First understand the error of those that suppose Tithes to have drawn their original from the Levitical Law:
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and that being abrogated, they imagine Tythes also to cease, or at least to remaine by positiue law alone. Behold a double misconceit:
and that being abrogated, they imagine Tithes also to cease, or At least to remain by positive law alone. Behold a double misconceit:
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First, Tythes were payd amongst Gods people long before any Law was giuen.
First, Tithes were paid among God's people long before any Law was given.
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As we read of Abraham, Gen. 14. he gaue vnto Melchisedech the tenth of all his spoyles.
As we read of Abraham, Gen. 14. he gave unto Melchizedek the tenth of all his spoils.
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And Iacob vowed in Bethel, that hee would giue God the Tythe of all he had. Gen. 28. Againe, in case the originall of Tythes had beene by the Leuiticall Law:
And Iacob vowed in Bethel, that he would give God the Tithe of all he had. Gen. 28. Again, in case the original of Tithes had been by the Levitical Law:
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yet Tythes need not cease, as soone as that was abrogated.
yet Tithes need not cease, as soon as that was abrogated.
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I hold this for a rule, that those Lawes are perpetuall, which haue a perpetuall cause.
I hold this for a Rule, that those Laws Are perpetual, which have a perpetual cause.
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But the Law of Tythes hath a perpetuall cause, namely, the entertainment and maintenance of the seruice of God:
But the Law of Tithes hath a perpetual cause, namely, the entertainment and maintenance of the service of God:
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Therefore the Law of Tythes is perpetuall. Consider againe what Abraham did? he gaue the tenth of all things.
Therefore the Law of Tithes is perpetual. Consider again what Abraham did? he gave the tenth of all things.
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To whom? To Melchisedech the Priest of the high God. When? Surely 400. yeares before GOD gaue any Law for Tythes.
To whom? To Melchizedek the Priest of the high God. When? Surely 400. Years before GOD gave any Law for Tithes.
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Whereupon I doe infer that this Law of Tythes was grauen in the heart of man before it was written in Tables:
Whereupon I do infer that this Law of Tithes was graven in the heart of man before it was written in Tables:
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And so consequently it was the Law of Nature.
And so consequently it was the Law of Nature.
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Else how came it to passe, that Iacob did vow, and Abraham did pay nothing but Tythes? What should we thinke? That Tythes were payd by Abraham, and vowed by Iacob at all aduenture? And so they stumbled by chaunce vpon that which God afterward established by Law? No, no:
Else how Come it to pass, that Iacob did Voelli, and Abraham did pay nothing but Tithes? What should we think? That Tithes were paid by Abraham, and vowed by Iacob At all adventure? And so they stumbled by chance upon that which God afterwards established by Law? No, no:
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these Patriarches (though they were reuerend and holy men) gaue God no precedent to make his Law by:
these Patriarchs (though they were reverend and holy men) gave God no precedent to make his Law by:
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But God by a secret instinct moued these holy men to doe those things before Law, which afterward he established for Law.
But God by a secret instinct moved these holy men to do those things before Law, which afterwards he established for Law.
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When the Gentiles hauing no Law, yet by nature doe the workes of the Law, are they not (saith the Apostle) a Law to themselues? And why? because they shew the worke of the Law written in their hearts.When the Gentiles having no Law, yet by nature do the works of the Law, Are they not (Says the Apostle) a Law to themselves? And why? Because they show the work of the Law written in their hearts.
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After this sort he moued Iudah to giue sentence against whoredome, before any Law was written to punish it.
After this sort he moved Iudah to give sentence against whoredom, before any Law was written to Punish it.
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So he moued Noah to condemne Cham for his vnreuerend behauiour, before the commandement was giuen to honour father or mother. So he moued Iacob to detest theft,
So he moved Noah to condemn Cham for his unreverend behaviour, before the Commandment was given to honour father or mother. So he moved Iacob to detest theft,
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and to challenge Laban for his wrongfull imputation, before the Law had said, thou shalt not steale. And euen thus he moued Abraham to pay Tythes to Melchisedech the Priest of the high God,
and to challenge Laban for his wrongful imputation, before the Law had said, thou shalt not steal. And even thus he moved Abraham to pay Tithes to Melchizedek the Priest of the high God,
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before the Law was ordayned to pay Tythes.
before the Law was ordained to pay Tithes.
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And the Law ye know ordayned Tythes to be payd to the children of Leuie: But Abraham payd Tythes to Melchisedech, whose Priesthood was of another order,
And the Law you know ordained Tithes to be paid to the children of Levy: But Abraham paid Tithes to Melchizedek, whose Priesthood was of Another order,
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then the children of Leuie were:
then the children of Levy were:
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to giue vs to vnderstand, that Tythes were due to all Priests, whether they were vnder the Law, afore the Law, or after the Law.
to give us to understand, that Tithes were due to all Priests, whither they were under the Law, afore the Law, or After the Law.
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Here me thinks, I heare some aske, how it happened then, that Christ, that the Apostles of Christ, made no expresse mention of Tythes to be payd in the new Testament?
Here me thinks, I hear Some ask, how it happened then, that christ, that the Apostles of christ, made no express mention of Tithes to be paid in the new Testament?
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The answere is easie, that whilest Christ liued, the Priesthood of the Law was not abrogated.
The answer is easy, that whilst christ lived, the Priesthood of the Law was not abrogated.
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And after it continued some space in the Apostles time, vntill the dissolution of that common-wealth:
And After it continued Some Molle in the Apostles time, until the dissolution of that commonwealth:
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that the ceremonies ordayned of God himselfe, might be honorably buried.
that the ceremonies ordained of God himself, might be honorably buried.
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During which time, it was vnseasonable for Christ or his Apostles, to snatch Tythes vnto themselues, which by Law were yet setled in the Leuites.
During which time, it was unseasonable for christ or his Apostles, to snatch Tithes unto themselves, which by Law were yet settled in the Levites.
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But after that legall Priesthood was abolished, then to whom Tythes belonged, Christ himselfe declareth, not in words but by his fact & deed.
But After that Legal Priesthood was abolished, then to whom Tithes belonged, christ himself Declareth, not in words but by his fact & deed.
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Vpon which I build the foundation of my argument, thus:
Upon which I built the Foundation of my argument, thus:
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That which Christ receiued in right of his Priesthood of the new Testament, is due to all the Ministers that succeede him in the same.
That which christ received in right of his Priesthood of the new Testament, is due to all the Ministers that succeed him in the same.
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But Christ receiued Tythes in right of his Priesthood of the new Testament: Tythes therefore are due to all the Ministers of the same.
But christ received Tithes in right of his Priesthood of the new Testament: Tithes Therefore Are due to all the Ministers of the same.
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The assumption is proued in the 7. Chap. to the Hebr. Ver. 9. And to say as the thing is, Leuie also which receiueth Tythes, payd Tythes in Abraham:
The Assump is proved in the 7. Chap. to the Hebrew Ver. 9. And to say as the thing is, Levy also which receiveth Tithes, paid Tithes in Abraham:
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For he was yet in the loynes of his father Abraham when Melchisedech met him. For he was yet in the loins of his father Abraham when Melchizedek met him.
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The Apostles purpose in that place is to proue the Priesthood of Christ greater then the Priesthood of Aaron. He proues it by two reasons. 1. The lesse is blessed of the greater.
The Apostles purpose in that place is to prove the Priesthood of christ greater then the Priesthood of Aaron. He Proves it by two Reasons. 1. The less is blessed of the greater.
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Christ in Melchisedech blessed Abraham and Leuie. Therefore Abraham and Leuie are lesse then Christ. His second reason is drawne from the matter that I haue in hand.
christ in Melchizedek blessed Abraham and Levy. Therefore Abraham and Levy Are less then christ. His second reason is drawn from the matter that I have in hand.
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The lesse payeth Tythe vnto the greater.
The less payeth Tithe unto the greater.
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Abraham the father of Leuie payd Tythes to Christ in Melchisedech. Therefore Leuie did acknowledge Christ to be greater Priest.Abraham the father of Levy paid Tithes to christ in Melchizedek. Therefore Levy did acknowledge christ to be greater Priest.
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How? because Leuie payd Tythes that were due to the Priest, into the hand of Melchisedech the figure of Christ. Here two things are remarkable:
How? Because Levy paid Tithes that were due to the Priest, into the hand of Melchizedek the figure of christ. Here two things Are remarkable:
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First, that Tythes were perpetually allotted to the Priest, else the Apostles argument had carried no great soliditie.
First, that Tithes were perpetually allotted to the Priest, Else the Apostles argument had carried no great solidity.
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Secondly, that Melchisedech neither giueth the blessing, nor receiueth Tythes in his owne name: but in the person and right of Christ.
Secondly, that Melchizedek neither gives the blessing, nor receiveth Tithes in his own name: but in the person and right of christ.
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So as that which Melchisedech did in figure, was in deed and truth done by Christ.
So as that which Melchizedek did in figure, was in deed and truth done by christ.
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It was Christ that gaue the blessing vnto Abraham, as wee may see by the efficacie thereof.
It was christ that gave the blessing unto Abraham, as we may see by the efficacy thereof.
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It was Christ that receiued Tythes, as the Apostle doth conclude; not wrongfully.
It was christ that received Tithes, as the Apostle does conclude; not wrongfully.
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He commanded in particular termes to giue vnto Caesar the things that are Caesars: In generall doctrine, to yeeld euery man his owne.
He commanded in particular terms to give unto Caesar the things that Are Caesars: In general Doctrine, to yield every man his own.
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Therefore no man can well imagine that hee would forestall, or intercept any others due, but receiued his owne.
Therefore no man can well imagine that he would forestall, or intercept any Others due, but received his own.
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By what right? Sure, not in the right of his Godhead, whereby the supreame dominion of all things resteth in him.
By what right? Sure, not in the right of his Godhead, whereby the supreme dominion of all things rests in him.
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But by the title and in the right of his Priesthood: for so the Apostle argueth.
But by the title and in the right of his Priesthood: for so the Apostle argue.
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You that be hearers may make this vse of my speech, that seeing Tythes were payd by Abraham, vowed by Iacob, prescribed by the instinct of nature, before the Law:
You that be hearers may make this use of my speech, that seeing Tithes were paid by Abraham, vowed by Iacob, prescribed by the instinct of nature, before the Law:
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allotted to the Priests vnder the Law: continued since the Law: seeing the Church hath beene in iust and good possession of them aboue 4000 yeares:
allotted to the Priests under the Law: continued since the Law: seeing the Church hath been in just and good possession of them above 4000 Years:
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seeing they were dedicated to the seruice of God: seeing they were deuoted vnto God: And the title or right, that man had before donation:
seeing they were dedicated to the service of God: seeing they were devoted unto God: And the title or right, that man had before donation:
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doth by the act, and from any such time of donation, remaine the proper possession of God,
does by the act, and from any such time of donation, remain the proper possession of God,
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vntill the worlds end, vnlesse himselfe renounce, or relinquish it. Yeeld your Tythes willingly, because you cannot hold them from your Ministers without impietie.
until the world's end, unless himself renounce, or relinquish it. Yield your Tithes willingly, Because you cannot hold them from your Ministers without impiety.
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In such cases the Lord loueth a cheerefull giuer: Et nos libenter accipimus beneficium quod profit danti.
In such cases the Lord loves a cheerful giver: Et nos Libenter accipimus beneficium quod profit danti.
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Nobis quidem in hoc benefacitis, sed vobis melius. Beatius est dare, quam accipere. Besides the entertainment of Ministers, there is another reason for publique assemblies:Nobis quidem in hoc benefacitis, sed vobis Better. Beatus est Dare, quam accipere. Beside the entertainment of Ministers, there is Another reason for public assemblies:
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that the puritie of sincere Doctrine might be kept inuiolable by that meanes from the corruption of Gentilitie, the poyson of Heresie, and the rage of Schisme:
that the purity of sincere Doctrine might be kept inviolable by that means from the corruption of Gentility, the poison of Heresy, and the rage of Schism:
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whilest the worship of God is not left arbitrarie, or voluntarie, but hath a prescript forme from whence it is vnlawfull to decline.
whilst the worship of God is not left arbitrary, or voluntary, but hath a prescript Form from whence it is unlawful to decline.
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For that hath beene, and alwayes will be dangerous.
For that hath been, and always will be dangerous.
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It is noted for a special blemish and staine amongst the Israelites in the booke of Iudges;
It is noted for a special blemish and stain among the Israelites in the book of Judges;
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That euery one did what he thought good in his owne eyes, without regard of law, of order, of vniformitie in Church or common-wealth.
That every one did what he Thought good in his own eyes, without regard of law, of order, of uniformity in Church or commonwealth.
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And where lawes eyther be not at all, or want due execution: that our wauering mindes be not held in a conformitie:
And where laws either be not At all, or want due execution: that our wavering minds be not held in a conformity:
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It is the easiest thing in the world, for man vaine and curious by nature, and delighted with change, to fall into confusion and grosse idolatrie.
It is the Easiest thing in the world, for man vain and curious by nature, and delighted with change, to fallen into confusion and gross idolatry.
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Let Ieroboam be the example hereof, who had no sooner withdrawne his followers from those assemblies that were appointed by better authoritie,
Let Jeroboam be the Exampl hereof, who had no sooner withdrawn his followers from those assemblies that were appointed by better Authority,
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but straight-waies both himselfe fell into Schisme, and to Idolatrie: and wrapped all his adherents in the like offences.
but straightways both himself fell into Schism, and to Idolatry: and wrapped all his adherents in the like offences.
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So the Scripture markes him out euerie where. Ieroboam that made Israell to sinne.
So the Scripture marks him out every where. Jeroboam that made Israel to sin.
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Let Ieroboam carry this marke alone, and let it neuer be found or felt in this Church.
Let Jeroboam carry this mark alone, and let it never be found or felt in this Church.
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For if the publike ministerie be defaced by any, not maintained by others, but neglected:
For if the public Ministry be defaced by any, not maintained by Others, but neglected:
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deceiuers will creepe into priuate families, and lead captiue simple women (and men too) laden with sinnes,
deceivers will creep into private families, and led captive simple women (and men too) laden with Sins,
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and led with diuers lusts, euer learning, and neuer able to come to the knowledge of truth.
and led with diverse Lustiest, ever learning, and never able to come to the knowledge of truth.
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Not vnlike to mothers which bring forth Monsters, which they hide in corners and secret places, shaming to shew them openly,
Not unlike to mother's which bring forth Monsters, which they hide in corners and secret places, shaming to show them openly,
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and yet priuily doe feede and nourish them. Vbi Apostolica forma & vita quam iactatis? illi clamant, vos susurratis:
and yet privily do feed and nourish them. Vbi Apostolica forma & vita quam iactatis? illi clamant, vos susurratis:
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illi in publico, vos in angulo: illi vt nubes volant, vos in tenebris, at subterraneis domibus delitescitis:
illi in Publico, vos in Angulo: illi vt Clouds volant, vos in tenebris, At subterraneis domibus delitescitis:
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Quidsimile illis in vobis ostenditis? Thus hath beene hatched elsewhere, the heresies of Papists, the frensies of Anabaptists, the schismes of rash brethren,Quidsimile illis in vobis ostenditis? Thus hath been hatched elsewhere, the heresies of Papists, the frenzies of Anabaptists, the schisms of rash brothers,
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and the prophane impieties of Atheists, of ill egs, worse chickens.
and the profane impieties of Atheists, of ill eggs, Worse chickens.
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The remedie for these inconueniences is, to cut off arbitrarie worship, to restraine and suppresse whispering or corner diuinitie.
The remedy for these inconveniences is, to Cut off arbitrary worship, to restrain and suppress whispering or corner divinity.
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Therefore to the entent we may not haue, here is Christ, or there is Christ, we must all ioyne together in cherishing, intertaining,
Therefore to the intent we may not have, Here is christ, or there is christ, we must all join together in cherishing, entertaining,
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and frequenting one publicke ministerie, one prescript and setled forme of prayers and Ecclesiasticall rites.
and frequenting one public Ministry, one prescript and settled Form of Prayers and Ecclesiastical Rites.
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This is not mine owne conceit, I learned it from Mr. Caluin: Concerning the forme of prayer (saith he) and Ecclesiasticall rites, I doe very well like that they should be certaine in a prescript order,
This is not mine own conceit, I learned it from Mr. Calvin: Concerning the Form of prayer (Says he) and Ecclesiastical Rites, I do very well like that they should be certain in a prescript order,
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and that the Pastors be not sufferd to swerue from it:
and that the Pastors be not suffered to swerve from it:
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aswell for the help of the simple, as also that a consent of all Churches may be held;
aswell for the help of the simple, as also that a consent of all Churches may be held;
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and lastly, to preuent the rashnesse of those that affect nouelties. The Ministerie was ordained for this end, as the Apostle doth teach vs, Ephes. 4.14. that wee should no more wauer like Children and be carried too and fro with euery blast of doctrine:and lastly, to prevent the rashness of those that affect novelties. The Ministry was ordained for this end, as the Apostle does teach us, Ephesians 4.14. that we should not more waver like Children and be carried too and from with every blast of Doctrine:
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whereby it appeareth that the spirit of God hath fastned vs to the publike ministerie, the better to hold vs in a constant loue of the truth.
whereby it appears that the Spirit of God hath fastened us to the public Ministry, the better to hold us in a constant love of the truth.
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And therefore addressing our selues vnto it, let vs also reioyce to goe into the house of the Lord.
And Therefore addressing our selves unto it, let us also rejoice to go into the house of the Lord.
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A matter (as some will obiect) easie to be said and done amongst the Israelites,
A matter (as Some will Object) easy to be said and done among the Israelites,
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because, first, the Tabernacle, & afterward the Temple, were visible & known to be destinated to the worship of God.
Because, First, the Tabernacle, & afterwards the Temple, were visible & known to be destinated to the worship of God.
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Now the house of God is not so conspicuous nor commonly knowne: doubts and questions are still moued which is the Church.
Now the house of God is not so conspicuous nor commonly known: doubts and questions Are still moved which is the Church.
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That these allay no part of your forwardnesse: heare I beseech you how they may be cleared:
That these allay no part of your forwardness: hear I beseech you how they may be cleared:
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and heare it not from me, but from S. Augustine: Inter nos & Donatist as quaestio est, vbi sit Ecclesia? quid ergo facturi sumus? in verbis nostris eam quaesituri,
and hear it not from me, but from S. Augustine: Inter nos & Donatist as Question est, vbi sit Ecclesia? quid ergo facturi sumus? in verbis nostris eam quaesituri,
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an in verbis capitis sui Domini nostri Iesu Christi? Puto quod in illius potius verbis eam quaerere debemus, qui veritas est, & optime nouit corpus suum.
an in verbis capitis sui Domini Our Iesu Christ? Puto quod in Illius potius verbis eam quaerere debemus, qui veritas est, & optime Novit corpus suum.
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Nouit enim Dominus qui sunt sui. Novit enim Dominus qui sunt sui.
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Nothing is sought for with more endeuor then the Church, and nothing mistaken with greater error.
Nothing is sought for with more endeavour then the Church, and nothing mistaken with greater error.
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The cause is apparant, for that wee seeke it in the markes that wee frame of it to our selues,
The cause is apparent, for that we seek it in the marks that we frame of it to our selves,
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and not in the notes that Christ hath giuen vs to know it by.
and not in the notes that christ hath given us to know it by.
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Men would haue the Church to be conspicuous and visible, but wee cannot make that a marke of the Church,
Men would have the Church to be conspicuous and visible, but we cannot make that a mark of the Church,
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vnlesse wee infringe an article of our Faith: I beleeue the Catholike Faith. When I see a thing, there needes no faith for it:
unless we infringe an article of our Faith: I believe the Catholic Faith. When I see a thing, there needs no faith for it:
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Faith in the Apostles doctrine is of things inuisible, that cannot be seene. Succession is as much vrged for knowledge of the Church:
Faith in the Apostles Doctrine is of things invisible, that cannot be seen. Succession is as much urged for knowledge of the Church:
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and it is plaine enough that the ancient fathers did vsually alledge their continued succession of Bishops against Heretiques:
and it is plain enough that the ancient Father's did usually allege their continued succession of Bishops against Heretics:
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But the principall point of their allegation consisted in the succession, not of place or person,
But the principal point of their allegation consisted in the succession, not of place or person,
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but of doctrine, which the good Bishops had kept in a long descent from the Apostles times.
but of Doctrine, which the good Bishops had kept in a long descent from the Apostles times.
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Percurre Ecclesias apud quas ipsae adhuc Cathedrae Apostolorum praesidentur, sonantes vocem, & representantes faciem vniuscuius { que }. Percur Ecclesiastes apud quas ipsae Adhoc Cathedrae Apostolorum praesidentur, sonantes vocem, & representantes Face vniuscuius { que }.
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Amplitude and diffusion is made another marke of the Church: and that had beene a very deceiueable cognisance, when the Arrian heresie ouerswayed all.
Amplitude and diffusion is made Another mark of the Church: and that had been a very deceivable cognisance, when the Arrian heresy overswayed all.
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But may it not now be returned in preiudice of those that alledge it? who sees not the fall of great Babilon,
But may it not now be returned in prejudice of those that allege it? who sees not the fallen of great Babylon,
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and the waine or abatement of the Bishop of Rome his Hierarchie. Last of all, Antiquitie is brought for a note of the Church:
and the wain or abatement of the Bishop of Rome his Hierarchy. Last of all, Antiquity is brought for a note of the Church:
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and if that were a certaine or perpetuall euidence, then was the Church ancient as soone a• it began.
and if that were a certain or perpetual evidence, then was the Church ancient as soon a• it began.
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Augustine found the vncertaintie and invaliditie of these markes that men deuise, and saith, nolo humanis documentis sed diuinis oraculis sanctam Ecclesiam demonstrari The markes that Christ hath giuen to the Church will be surer: first, because he is truth: Augustine found the uncertainty and invalidity of these marks that men devise, and Says, nolo humanis documentis sed Diuinis oraculis Sanctam Church demonstrari The marks that christ hath given to the Church will be Surer: First, Because he is truth:
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secondly, because hee knoweth his owne body best; this is a firme Maxime, that the Lord knoweth who are his.
secondly, Because he Knoweth his own body best; this is a firm Maxim, that the Lord Knoweth who Are his.
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Mat. 28. when he sent his Apostles to subdue the world by gathering him a Church, three things were giuen them in charge:Mathew 28. when he sent his Apostles to subdue the world by gathering him a Church, three things were given them in charge:
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first, that they should preach the Gospell vnto euery creature:
First, that they should preach the Gospel unto every creature:
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secondly, that they should baptise them, in the name of the Father, Sonne, and holy Ghost:
secondly, that they should baptise them, in the name of the Father, Son, and holy Ghost:
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thirdly, that they should teach those that beleeued and were baptised, to obserue all that hee had commanded.
Thirdly, that they should teach those that believed and were baptised, to observe all that he had commanded.
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Behold the things that the Maister of the house commanded to be in his house:
Behold the things that the Master of the house commanded to be in his house:
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are not they true markes of the house? first, the sincere doctrine of the Gospell:
Are not they true marks of the house? First, the sincere Doctrine of the Gospel:
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secondly, the right administration of the Sacraments:
secondly, the right administration of the Sacraments:
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thirdly, that forme of discipline (I meane not any certaine manner, for that was neuer yet proued) which may bring obedience to Christs commandements:
Thirdly, that Form of discipline (I mean not any certain manner, for that was never yet proved) which may bring Obedience to Christ Commandments:
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let them that vnchurch vs so easily at their pleasures, ioine issue with vs vpon these markes,
let them that unchurch us so Easily At their pleasures, join issue with us upon these marks,
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and they shall see that we haue no cause through the grace of God to shun the triall.
and they shall see that we have no cause through the grace of God to shun the trial.
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The Church of Rome hath the Word of God indeed contained in their Bibles, we deny it not:
The Church of Rome hath the Word of God indeed contained in their Bibles, we deny it not:
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but as Hierome saith of certaine Heretiques, so we say of it; Heretiques corrupt the truth of the Gospel with their false constructions:
but as Jerome Says of certain Heretics, so we say of it; Heretics corrupt the truth of the Gospel with their false constructions:
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and are like our worst kind of brewers, that make wine water, whereas cleane contrary, our Sauiour turned water into wine: and Are like our worst kind of brewers, that make wine water, whereas clean contrary, our Saviour turned water into wine:
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so they haue the gospell, but not truely expounded, nor taught sincerely.
so they have the gospel, but not truly expounded, nor taught sincerely.
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First, because they refer not their constructions to the glory of God, according to the rule of our Sauiour, qui quaerit gloriam meam verax est:
First, Because they refer not their constructions to the glory of God, according to the Rule of our Saviour, qui Query gloriam meam Verax est:
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but the church of Rome attributing saluation to their owne merits, aduancing free-will, extenuating originall sinne, &c. seeke not the glory of God, but their owne gaine: therefore they are not true.
but the Church of Rome attributing salvation to their own merits, advancing freewill, extenuating original sin, etc. seek not the glory of God, but their own gain: Therefore they Are not true.
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There is another reason of their vntrue constructions:
There is Another reason of their untrue constructions:
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because they interpret not the Scripture according to the proportion of faith, as Paul willeth, Rom. 12 Let him that prophesieth do it according to the proportion of faith.
Because they interpret not the Scripture according to the proportion of faith, as Paul wills, Rom. 12 Let him that Prophesieth do it according to the proportion of faith.
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As all gold was not holy, but that only which belonged to the temple:
As all gold was not holy, but that only which belonged to the temple:
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so euery sense that is without compasse of Scripture, though it shine and glister with neuer so much sharpnes of wit, yet is it not holy.
so every sense that is without compass of Scripture, though it shine and glister with never so much sharpness of wit, yet is it not holy.
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By the same spirit that the Scriptures were written, by the same they must be interpreted and vnderstood:
By the same Spirit that the Scriptures were written, by the same they must be interpreted and understood:
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this is the golden rule to know truth from error; Scripture must be interpreted by Scripture;
this is the golden Rule to know truth from error; Scripture must be interpreted by Scripture;
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not alwayes literally, not alwayes allegorically, not alwayes anagogically, not alwayes tropologically; but the darker places by those that be more plaine or easie.
not always literally, not always allegorically, not always anagogically, not always tropologically; but the Darker places by those that be more plain or easy.
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And as Tertul writeth, oportet secundum plura intelligi pauciora: & ne vnus sermo multa alia subuertat:
And as Tertulian Writeth, oportet secundum plura intelligi pauciora: & ne vnus sermon Multa Alias subuertat:
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secundū omnia, potius quam aduersus omnia intelligendus erit. Thou art Peter, and vpon this rocke will I build my Church: secundū omnia, potius quam Adversus omnia intelligendus erit. Thou art Peter, and upon this rock will I built my Church:
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if we looke to the proportion of faith, Christ vndoubtedly is that pretious rocke, not Peter, as they would haue it:
if we look to the proportion of faith, christ undoubtedly is that precious rock, not Peter, as they would have it:
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for the Church cannot be built but by faith, and that may not rest vpon Peter, or any other creature.
for the Church cannot be built but by faith, and that may not rest upon Peter, or any other creature.
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Againe, Vnto thee will I giue the Keyes of the kingdome of heauen:
Again, Unto thee will I give the Keys of the Kingdom of heaven:
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hereupon they would perswade the world, that the power of their Keyes which is Ecclesiasticall, should locke vp and let loose the power of the sword, and ciuill Magistrate.
hereupon they would persuade the world, that the power of their Keys which is Ecclesiastical, should lock up and let lose the power of the sword, and civil Magistrate.
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If you will iudge hereof by the Analogie of faith, you shall see the bounds and limits of both powers.
If you will judge hereof by the Analogy of faith, you shall see the bounds and Limits of both Powers.
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Paul subiecteth euery soule to the Ciuill power, and excepteth none.Paul subjecteth every soul to the Civil power, and excepteth none.
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Etiamsi sis Apostolus, though thou be an Apostle, an Euangelist, a Prophet, or whatsoeuer else thou be, thou must be subiect to the ciuill power.Even if sis Apostles, though thou be an Apostle, an Evangelist, a Prophet, or whatsoever Else thou be, thou must be Subject to the civil power.
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For this subiection (saith Chrisostome ) is no hinderance to godlinesse.
For this subjection (Says Chrysostom) is no hindrance to godliness.
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The Apostle perswadeth this subiection, not for humilitie, or by way of curtesie, but inioynes it of necessitie; The Apostle Persuadeth this subjection, not for humility, or by Way of courtesy, but enjoins it of necessity;
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Wee must needes be subiect, id { que } propter conscientiam: we must needs be Subject, id { que } propter conscientiam:
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and that which is due of conscience, is so necessarie to be done that it cannot be omitted without hainous sin.
and that which is due of conscience, is so necessary to be done that it cannot be omitted without heinous since.
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Necessitie and Conscience, be strong obligations for ciuill obedience.
Necessity and Conscience, be strong obligations for civil Obedience.
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Giue me leaue on the other side to let you see the strength and sinewes of Ecclesiasticall power.
Give me leave on the other side to let you see the strength and sinews of Ecclesiastical power.
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Then looke vpon the decrees of the Church, single as they are in themselues, and seuered from the Princes countenance.
Then look upon the decrees of the Church, single as they Are in themselves, and severed from the Princes countenance.
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The decree that the Gentiles should abstaine from things offered vnto Idols, is of that nature, Act. 15. And is it not limited by the Apostle of the Gentiles? 1 Cor. 10. Whatsoeuer is solde in the shambl•s, eate,
The Decree that the Gentiles should abstain from things offered unto Idols, is of that nature, Act. 15. And is it not limited by the Apostle of the Gentiles? 1 Cor. 10. Whatsoever is sold in the shambl•s, eat,
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and aske no question for conscience sake: But if any man say vnto you, this is sacrificed vnto Idols, eate it not,
and ask no question for conscience sake: But if any man say unto you, this is sacrificed unto Idols, eat it not,
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because of him that shewed it, and for conscience: the conscience I say, not thine but of the other. Because of him that showed it, and for conscience: the conscience I say, not thine but of the other.
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Compare Paul, with Paul: power, with power: bond, with bond: and Law, with Law. Ciuill authoritie requireth a necessitie of obedience:
Compare Paul, with Paul: power, with power: bound, with bound: and Law, with Law. Civil Authority requires a necessity of Obedience:
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Ecclesiasticall, giueth a libertie to the Conscience. The ciuill Magistrate must be obayed simply: The Ecclesiasticall admits caution, and respect.
Ecclesiastical, gives a liberty to the Conscience. The civil Magistrate must be obeyed simply: The Ecclesiastical admits caution, and respect.
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This bindes me onely in case of scandall: the other, as well out of offence, as in offence.
This binds me only in case of scandal: the other, as well out of offence, as in offence.
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Though I had Gyges ring, and liued without controlement of any eye, yet am I bound in conscience to obey the positiue Lawes.
Though I had Gyges ring, and lived without controlment of any eye, yet am I bound in conscience to obey the positive Laws.
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I am bound to obey both powers, but with disparitie: The ciuill ordinances, for clearing mine owne conscience from sinne:
I am bound to obey both Powers, but with disparity: The civil ordinances, for clearing mine own conscience from sin:
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and Ecclesiasticall decrees, for comelinesse, for order, for sauing my brother from stumbling and offence. Iudge then whether authoritie is greater:
and Ecclesiastical decrees, for comeliness, for order, for Saving my brother from stumbling and offence. Judge then whither Authority is greater:
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the Myter, or the Scepter? Both these offices are now conioyned in Christ:
the Mitre, or the Sceptre? Both these Offices Are now conjoined in christ:
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and is he not greater in his Kingdome? He stands at the right hand of God as an aduocate and Priest: he sitteth as a King.
and is he not greater in his Kingdom? He Stands At the right hand of God as an advocate and Priest: he Sitteth as a King.
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This puts a Scepter, the other giueth a Censer into his hand. His Priesthood reacheth but to the Elect:
This puts a Sceptre, the other gives a Censer into his hand. His Priesthood reaches but to the Elect:
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his Kingdome iudgeth quicke and dead. He is sweet in his Priesthood, but in his kingdome, high, potent, and magnificall.
his Kingdom Judgeth quick and dead. He is sweet in his Priesthood, but in his Kingdom, high, potent, and magnifical.
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This is enough for the falshood of their constructions.
This is enough for the falsehood of their constructions.
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Touching the Sacraments, which is the second note, the Church of Rome doth no way rightly administer them:
Touching the Sacraments, which is the second note, the Church of Rome does not Way rightly administer them:
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saue onely that it retayneth the essentiall forme of Baptisme. Otherwise they prophane it most grosly, in applying it to dead and senslesse things.
save only that it retaineth the essential Form of Baptism. Otherwise they profane it most grossly, in applying it to dead and senseless things.
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They mingle it with oyle, spettle, and salt, which cannot be done without sacriledge.
They mingle it with oil, spittle, and salt, which cannot be done without sacrilege.
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is not the element of water, which Christ instituted, sufficient to represent his precious bloud for our regeneration, without these mixtures?
is not the element of water, which christ instituted, sufficient to represent his precious blood for our regeneration, without these mixtures?
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The other Sacrament, namely the Supper of the Lord:
The other Sacrament, namely the Supper of the Lord:
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the Church of Rome hath not onely defiled, but quite altered, & changed it into a cursed,
the Church of Rome hath not only defiled, but quite altered, & changed it into a cursed,
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and an abhominable Idol of their Masse: and so haue peruerted vtterly, and annihilated Christs holy institution.
and an abominable Idol of their Mass: and so have perverted utterly, and annihilated Christ holy Institution.
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1. For whereas two things be necessarie in Sacraments: the signe, and the thing signified: In this Sacrament they take away the signes for establishing their transubstantiation.
1. For whereas two things be necessary in Sacraments: the Signen, and the thing signified: In this Sacrament they take away the Signs for establishing their transubstantiation.
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2. That which should be distributed vnto others, they keepe onely to themselues, and so make it a priuate banquet,
2. That which should be distributed unto Others, they keep only to themselves, and so make it a private banquet,
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whereas it should be a common feast.
whereas it should be a Common feast.
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3. They keepe the Cup from the people, which our Sauiour commanded to be giuen to all.
3. They keep the Cup from the people, which our Saviour commanded to be given to all.
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4. Lastly, in the Lords Supper, he offereth himselfe to vs: and they offer him to GOD the Father:
4. Lastly, in the lords Supper, he Offereth himself to us: and they offer him to GOD the Father:
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which cannot be done but by his eternall spirit: nor without his death, that died but once for euer. Where these things are done;
which cannot be done but by his Eternal Spirit: nor without his death, that died but once for ever. Where these things Are done;
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the Essentiall parts of the Sacrament is not kept: and therefore no Supper, no Sacrament, but an horrible prophanation and plaine sacriledge.
the Essential parts of the Sacrament is not kept: and Therefore no Supper, no Sacrament, but an horrible profanation and plain sacrilege.
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Hereby it may appeare how vniustly they complaine of vs for Apostasie & forsaking of them.
Hereby it may appear how unjustly they complain of us for Apostasy & forsaking of them.
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Nullus pudor est ad meliora transire. Nullus pudor est ad Meliora transire.
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And if a man do leaue and depart from a particular Church in body, and yet forsake not the Communion & fellowship of the Apostles doctrine,
And if a man do leave and depart from a particular Church in body, and yet forsake not the Communion & fellowship of the Apostles Doctrine,
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nor the Sacraments rightly administred, but holdeth them with all other sincere Churches: he cannot be Apostata.
nor the Sacraments rightly administered, but holds them with all other sincere Churches: he cannot be Apostata.
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Our Rhemish Seminaries, say Luther, Caluin, &c. came out of their Church, not they out of ours.
Our Rhemish Seminaries, say Luther, Calvin, etc. Come out of their Church, not they out of ours.
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And that is the Catholique Church which is forsaken.
And that is the Catholic Church which is forsaken.
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But the right Apostasie is a falling away from the true Catholique and Apostolique Church of Christ,
But the right Apostasy is a falling away from the true Catholic and Apostolic Church of christ,
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and that by reuolting from the Apostles doctrine, & the communion of the Catholique faith.
and that by revolting from the Apostles Doctrine, & the communion of the Catholic faith.
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We departed from them vpon such occasion, and in such sort, as Moses sometimes departed out of Egipt:
We departed from them upon such occasion, and in such sort, as Moses sometime departed out of Egypt:
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or S. Augustine from the Manicheis. De vestris fuimus (saith Tertullian) nec mirum, fiunt enim non nascuntur Christiani.
or S. Augustine from the Manicheans. De vestris fuimus (Says Tertullian) nec Mirum, Fluent enim non nascuntur Christians.
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The Church of Rome is neither Catholique, nor Apostolique: and therefore by leauing it we incurre no Apostacie.
The Church of Rome is neither Catholic, nor Apostolic: and Therefore by leaving it we incur no Apostasy.
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Not Catholique because it is particular as the Church of Alexandria, Milan, Ephesus, &c. The Catholique Church is vniuersall,
Not Catholic Because it is particular as the Church of Alexandria, Milan, Ephesus, etc. The Catholic Church is universal,
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and wheresoeuer the faithfull be found. It is not pinned vp in one place, but dispeirced farre and neere.
and wheresoever the faithful be found. It is not pinned up in one place, but dispeirced Far and near.
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Did the Gospel begin at Rome? was it not brought from Ierusalem, first to the Grecians,
Did the Gospel begin At Room? was it not brought from Ierusalem, First to the Greeks,
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and after to the Romanes? So then that Church was not the first:
and After to the Romans? So then that Church was not the First:
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and if there were a Catholique Church before Rome had any Church, I see no cause but there may be still a Catholique Church without it.
and if there were a Catholic Church before Rome had any Church, I see no cause but there may be still a Catholic Church without it.
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An Apostolique Church it is not, because it resteth not vpon the doctrine of the Apostles,
an Apostolic Church it is not, Because it rests not upon the Doctrine of the Apostles,
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but is fallen from it, defending inuocation of Saints, that the Apostles taught not: forbidding marriage against the Apostles Caueat.
but is fallen from it, defending invocation of Saints, that the Apostles taught not: forbidding marriage against the Apostles Caveat.
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Anathematizing the Apostles doctrine of Iustification by faith onely. Denying the faith, by aduancing of traditions, aboue the word.
Anathematizing the Apostles Doctrine of Justification by faith only. Denying the faith, by advancing of traditions, above the word.
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And therefore seeing we departed from that Church, where neither the word of GOD could be purely taught, the Sacraments administred, nor God rightly worshipped:
And Therefore seeing we departed from that Church, where neither the word of GOD could be purely taught, the Sacraments administered, nor God rightly worshipped:
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and haue forsaken that Church that now it is: not that which once it was. The Church of Rome is rather guilty of Apostasie, then we:
and have forsaken that Church that now it is: not that which once it was. The Church of Rome is rather guilty of Apostasy, then we:
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because it is fallen away from them from whom it receiued the Gospell, Faith, Religion, and their Church.
Because it is fallen away from them from whom it received the Gospel, Faith, Religion, and their Church.
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Why hath the Citie of Rome forsaken her seauen hils, whereon that Citie was once built:
Why hath the city of Room forsaken her seauen hills, whereon that city was once built:
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and is now come downe to the plaine? Happily they will say that their Conduits and water courses did faile them in those hils, without which they could not well liue.
and is now come down to the plain? Happily they will say that their Conduits and water courses did fail them in those hills, without which they could not well live.
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Then let them yeeld vs the like libertie for the waters of life: that they themselues haue taken for their common water.
Then let them yield us the like liberty for the waters of life: that they themselves have taken for their Common water.
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That water of life began to faile them in the Church of Rome: They had broken all the Conduits and Pipes: they had stopped vp all.
That water of life began to fail them in the Church of Rome: They had broken all the Conduits and Pipes: they had stopped up all.
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Veines, and had mingled the fountaines of water of life with mire and dirt:
veins, and had mingled the fountains of water of life with mire and dirt:
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and so brought in a thirst and hunger, not of bread and water, but of hearing the word of God.
and so brought in a thirst and hunger, not of bred and water, but of hearing the word of God.
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And was it not then time to leaue them? Let them refuse their Synagogues, forsake their broken Cysternes that will hold no water:
And was it not then time to leave them? Let them refuse their Synagogues, forsake their broken Cysternes that will hold no water:
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returne to that true & auncient faith that was renowned through the world: and we will giue them the right hands of fellowship.
return to that true & ancient faith that was renowned through the world: and we will give them the right hands of fellowship.
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With ioy will wee ioyne together with them, and goe into the house of the Lord. If they will not:
With joy will we join together with them, and go into the house of the Lord. If they will not:
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I call heauen and earth to record against them this day:
I call heaven and earth to record against them this day:
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that they are fallen from the Gospell, from truth, from word, from Sacraments, from Religion, from the house of God, from God himselfe.
that they Are fallen from the Gospel, from truth, from word, from Sacraments, from Religion, from the house of God, from God himself.
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And all these our Churches studie with great endeuour to maintaine in their perfect integrity.
And all these our Churches study with great endeavour to maintain in their perfect integrity.
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O pray, pray, forget not to pray for that most excellent instrument of GOD that hath established these things amongst vs by holy Lawes, and good authoritie:
Oh pray, pray, forget not to pray for that most excellent Instrument of GOD that hath established these things among us by holy Laws, and good Authority:
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Peace be within his walls, and plentiousnesse within his Pallaces.
Peace be within his walls, and plentiousnesse within his Palaces.
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Yea the God of peace and plenty blesse him, for these blessings that hee hath brought vpon vs, a thousand,
Yea the God of peace and plenty bless him, for these blessings that he hath brought upon us, a thousand,
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and ten thousand fold, both here, and in the world to come. And beloued, cease not to crie out vnto God to fill our hearts with praise,
and ten thousand fold, both Here, and in the world to come. And Beloved, cease not to cry out unto God to fill our hearts with praise,
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and our mouthes with thankes-giuing for these inestimable mercies.
and our mouths with thanksgiving for these inestimable Mercies.
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When Gods benefits are receiued with thankfulnes and due account, then hee doth multiply them exceedingly.
When God's benefits Are received with thankfulness and due account, then he does multiply them exceedingly.
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Seeing then that all the enemies wee haue, cannot shew one point of doctrine maintained contrarie to the wholesome forme set downe in the word, and proportion of faith:
Seeing then that all the enemies we have, cannot show one point of Doctrine maintained contrary to the wholesome Form Set down in the word, and proportion of faith:
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seeing they cannot iustly reproue our administration of the Sacraments.
seeing they cannot justly reprove our administration of the Sacraments.
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Let not these graces of God towards our Churches be extenuated by scornefull reproofes, or slaunderous Pamphlets:
Let not these graces of God towards our Churches be extenuated by scornful reproofs, or slanderous Pamphlets:
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least there follow questions, whether they be the houses of God, or no? least they be forsaken by fanaticall and giddie spirits,
lest there follow questions, whither they be the houses of God, or no? lest they be forsaken by fanatical and giddy spirits,
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as if they were the Synagogues of Sathan. These be the fruits that vnaduised whisperings wil bring forth:
as if they were the Synagogues of Sathan. These be the fruits that unadvised whisperings will bring forth:
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and this vse the enemie of mankinde hath made of them.
and this use the enemy of mankind hath made of them.
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They haue serued him, as a pedagogie, an A B C, or introduction of Schisme, of frenzie, of Anabaptisticall confusion.
They have served him, as a pedagogy, an A B C, or introduction of Schism, of frenzy, of Anabaptistical confusion.
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Two errors I haue obserued that are the grounds, and occasions of these enormities. The first, is an immoderate desire of Christian libertie.
Two errors I have observed that Are the grounds, and occasions of these enormities. The First, is an immoderate desire of Christian liberty.
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The second, an importunate challenge of equalitie in gouernement of the Church. As to the former, many are deceiued therein, and deceiue others:
The second, an importunate challenge of equality in government of the Church. As to the former, many Are deceived therein, and deceive Others:
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whilest they set Christian libertie vpon Tenter-hookes, and stretch it further then the nature thereof will beare:
whilst they Set Christian liberty upon Tenterhooks, and stretch it further then the nature thereof will bear:
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seeking not onely a liberty of minde and conscience in things indifferent, but a freedome also in their actions.
seeking not only a liberty of mind and conscience in things indifferent, but a freedom also in their actions.
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Christian libertie hath place in minde and conscience alone: It contenteth it selfe if there be no burthen of merit, of iustification, of holinesse,
Christian liberty hath place in mind and conscience alone: It contents it self if there be no burden of merit, of justification, of holiness,
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or pleasing God vrged vpon the conscience:
or pleasing God urged upon the conscience:
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that is the seate of Iesus Christ, and if that be left free vnto him, Christian libertie is safe and sound.
that is the seat of Iesus christ, and if that be left free unto him, Christian liberty is safe and found.
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It respecteth nothing but that which is betweene God and thee.
It respecteth nothing but that which is between God and thee.
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And is not this a goodly libertie, when we know that such and such things doe neither iustifie nor condemne vs afore God? If this content you not,
And is not this a goodly liberty, when we know that such and such things do neither justify nor condemn us afore God? If this content you not,
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vnlesse you may haue freedome also in your actions to doe what you will:
unless you may have freedom also in your actions to do what you will:
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you haue left Christian libertie, which reacheth not to our actions, and respecteth not that which is betweene thee, and thy neighbour:
you have left Christian liberty, which reaches not to our actions, and respecteth not that which is between thee, and thy neighbour:
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and thou act come to a licentious immunitie. This difference being obserued, may appease manie controuersies about indifferent things.
and thou act come to a licentious immunity. This difference being observed, may appease many controversies about indifferent things.
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Wherein if brethren will hold but that moderation which true Diuinitie teacheth, and retaine this freedome, our Christian libertie in their consciences, which is not infringed;
Wherein if brothers will hold but that moderation which true Divinity Teaches, and retain this freedom, our Christian liberty in their Consciences, which is not infringed;
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and conforme their actions, that they doe not ouerthwart good order, to the disturbance of the Church, and offence of the Magistrate:
and conform their actions, that they do not overthwart good order, to the disturbance of the Church, and offence of the Magistrate:
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How ioyfully might we all goe vp into the house of the Lord, and sing in the tune of Angels.
How joyfully might we all go up into the house of the Lord, and sing in the tune of Angels.
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Ecce quam bonum, & quam iucundum habitare fratres in vnum? Ecce quam bonum, & quam iucundum habitare Brothers in One?
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For as much therefore as God hath warranted the Magistrates authoritie in these cases, and required our obeience:
For as much Therefore as God hath warranted the Magistrates Authority in these cases, and required our obeience:
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let vs no more thinke how to finde out pretences.
let us no more think how to find out pretences.
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Studia abeunt in mores. But if there be any consolation in Christ, any comfort of loue, any fellowship of the spirit, any compassion and mercie, fulfill this ioy:Studia abeunt in mores. But if there be any consolation in christ, any Comfort of love, any fellowship of the Spirit, any compassion and mercy, fulfil this joy:
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that ye be like minded, hauing the same loue, being of one accord and iudgement, that nothing be done through contention,
that you be like minded, having the same love, being of one accord and judgement, that nothing be done through contention,
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or vaine glory, but that in meekenesse of minde euery one esteeme other better then himselfe.
or vain glory, but that in meekness of mind every one esteem other better then himself.
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That we may all with one way, and one heart, goe vp into the house of the Lord.
That we may all with one Way, and one heart, go up into the house of the Lord.
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As for equalitie, which is the other errour:
As for equality, which is the other error:
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when one aduised Lycurgus, to establish it amongst the Lacedemonians, that so the least and meanest might beare like sway with the greatest: The wise man answered:
when one advised Lycurgus, to establish it among the Lacedaemonians, that so the least and Meanest might bear like sway with the greatest: The wise man answered:
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that he which called for it should begin it first at home in his owne house.
that he which called for it should begin it First At home in his own house.
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And if all men be carefull to exclude paritie out of their priuate families:
And if all men be careful to exclude parity out of their private families:
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if men experienced in policie and gouernement, will not admit it into the common-wealth, because that cannot be preserued with equalitie, but by authoritie and rule:
if men experienced in policy and government, will not admit it into the commonwealth, Because that cannot be preserved with equality, but by Authority and Rule:
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Why are not men as sensible of the house of God, as of their owne houses? or why should equalitie, that is found intollerable in all other societies, be obtruded onely to the Church? Because distinctions and inequalitie of Pastors cannot be proued by Scripture. That is not so.
Why Are not men as sensible of the house of God, as of their own houses? or why should equality, that is found intolerable in all other societies, be obtruded only to the Church? Because Distinctions and inequality of Pastors cannot be proved by Scripture. That is not so.
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There were diuers Pastors vnder the Law: but they were not equall. For there was one high Priest, as it were a transcendent aboue them all.
There were diverse Pastors under the Law: but they were not equal. For there was one high Priest, as it were a transcendent above them all.
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But his eminencie was to expresse the soueraignetie of Iesus Christ: Then there were Captaines of euery family of the Leuites: and that proues an inequalitie.
But his eminency was to express the sovereignty of Iesus christ: Then there were Captains of every family of the Levites: and that Proves an inequality.
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Last of all, there were two ioyned with the high Priest, which are called rulers of the house of God, 1 Chro. 24.5. In the new Testament there was distinction and inequalitie betweene the Apostles themselues, or else Paul would neuer haue called Peter and Iames, and Iohn, chiefe and pillars of the Apostles.
Last of all, there were two joined with the high Priest, which Are called Rulers of the house of God, 1 Chro 24.5. In the new Testament there was distinction and inequality between the Apostles themselves, or Else Paul would never have called Peter and James, and John, chief and pillars of the Apostles.
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There was distinction and inequalitie betweene the twelue Apostles, and the seauentie Disciples.
There was distinction and inequality between the twelue Apostles, and the seauentie Disciples.
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We reade of manie Pastors at Ephesus, Act. 20. And in the Reuelation Iohn writeth to the Angel of the Church of Ephesus, which euicteth necessarily, that there was one greater then the rest Par in parem non habet imperium.
We read of many Pastors At Ephesus, Act. 20. And in the Revelation John Writeth to the Angel of the Church of Ephesus, which evicteth necessarily, that there was one greater then the rest Par in Parem non habet imperium.
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But Paul gaue Timothie authoritie ouer Pastors:
But Paul gave Timothy Authority over Pastors:
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Therefore hee ordayned and intended an inequalitie, and no paritie amongst the Pastors of the Church.
Therefore he ordained and intended an inequality, and no parity among the Pastors of the Church.
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The reasons of those that call for equalitie in the Ministers, are not made to build vp,
The Reasons of those that call for equality in the Ministers, Are not made to built up,
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and they are too weake to pull downe. Abraham saith grauely vnto Lot: Let there be no contention betweene mee and thee;
and they Are too weak to pull down. Abraham Says gravely unto Lot: Let there be no contention between me and thee;
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for wee are brethren ▪ that is one reason. Againe, the Cananite and the Pherizite are yet in the Land: another motiue.for we Are brothers ▪ that is one reason. Again, the Canaanite and the Pherizite Are yet in the Land: Another motive.
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In which case who knowes not, that the aduersaries of our doctrine, will sooner be ouercome with vnited then distracted forces? and so we that fight the Lords battailes cannot disioyne our selues without preuarication and bootie.
In which case who knows not, that the Adversaries of our Doctrine, will sooner be overcome with united then distracted forces? and so we that fight the lords battles cannot disjoin our selves without prevarication and booty.
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Away then with all singularitie and admiring of our owne opinions.
Away then with all singularity and admiring of our own opinions.
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Know yee not that it is the seminarie of inward contention? the Spirit of the Prophets must be subiect to the Prophets.
Know ye not that it is the seminary of inward contention? the Spirit of the prophets must be Subject to the prophets.
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Let vs haue but one heart, and one way, that wee may fill the Lords house with garlands of victories:
Let us have but one heart, and one Way, that we may fill the lords house with garlands of victories:
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that wee may beate our aduersaries from humane merits, and bring them to the diuine mercies:
that we may beat our Adversaries from humane merits, and bring them to the divine Mercies:
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from free-will, and the possibilities of Nature, to the grace of God: from traditions, to the written Word:
from freewill, and the possibilities of Nature, to the grace of God: from traditions, to the written Word:
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from elauation, adoration, circumgestation, transubstantiation of the Sacrament, to the commemoration of Christs death, and a sweet fruition thereof by faith.
from elauation, adoration, circumgestation, transubstantiation of the Sacrament, to the commemoration of Christ death, and a sweet fruition thereof by faith.
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From their Hierarchie and visible Monarchie, to the headship of our Lord Iesus Christ. From superstition, to the true vvorship of GOD.
From their Hierarchy and visible Monarchy, to the headship of our Lord Iesus christ. From Superstition, to the true worship of GOD.
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O how glorious are these holy triumphs? how instantly doe they call vpon vs to combine our selues together, that the conuersion and offering vp of the Papists may be acceptable and sanctified.
Oh how glorious Are these holy Triumphos? how instantly do they call upon us to combine our selves together, that the conversion and offering up of the Papists may be acceptable and sanctified.
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I will not dismisse you of the Laitie without some short exhortation to peace. The very name of peace is a sweet word, but the work is sweeter.
I will not dismiss you of the Laity without Some short exhortation to peace. The very name of peace is a sweet word, but the work is Sweeten.
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I cannot alwayes speake of it: But that which I cannot alwayes speake of, that you may keepe alwayes. As for example.
I cannot always speak of it: But that which I cannot always speak of, that you may keep always. As for Exampl.
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He that praiseth God, with his tongue cannot doe it euer: but he that praiseth God with his life and conuersation, may euer doe it.
He that Praiseth God, with his tongue cannot do it ever: but he that Praiseth God with his life and Conversation, may ever do it.
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Euen so doe I commend the words and works of peace vnto you. Or if you thinke me vnworthie to commend such a diuine blessing:
Eve so do I commend the words and works of peace unto you. Or if you think me unworthy to commend such a divine blessing:
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looke if it be not the word of our great and worthiest King. He commandeth it vnto vs from the Author of peace.
look if it be not the word of our great and Worthiest King. He commands it unto us from the Author of peace.
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Beati pacifici. Not pacidici, but pacifici. Blessed are, not the praisers, but the practisers of peace.Beati Pacifici. Not pacidici, but Pacifici. Blessed Are, not the praisers, but the practisers of peace.
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Let the mountaines bring peace, and the little hils righteousnesse vnto thy people, O thou Prince of peace.
Let the Mountains bring peace, and the little hills righteousness unto thy people, Oh thou Prince of peace.
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And so the God of peace that brought againe from the dead our Lord Iesus, the great Shepheard of the sheepe, through the bloud of the euerlasting Testament, make you perfect in all good works, workking in you that which is pleasant in his sight through Iesus Christ, to whom be praise for euer and euer, Amen. FJNJS.
And so the God of peace that brought again from the dead our Lord Iesus, the great Shepherd of the sheep, through the blood of the everlasting Testament, make you perfect in all good works, workking in you that which is pleasant in his sighed through Iesus christ, to whom be praise for ever and ever, Amen. FINES.
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